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BY 

TZE3EEJ EEV. IF*. KITTEL. 

« ' 

A LECTURE 

DELIVERED BEFORE A NUMBER OF FORMER PUPILS 

» <• 

OF THE ENGLISH SCHOOL AT MANGALORE, 

ON THE 

23rd SEPTEMBER, 1865. 

* '•'*>& ’ 

-- 

MANGALORE: 

PRINTED BY PLEBST & STOLZ, BASEL MISSION PRESS, 

1865. 











































SHORT SURVEY OF THE VEDIC 







(j^ne day when the compiler of this lecture 
-©was occupied with translating a portion of 
the black Yajurveda, viz. Teittinya Brahmawa 
II, 2, 9, i ff.,* an elderly Brahman entered his 
room to have a conversation with him. This 
soon turned upon the specified passage of the 
Yajurveda. The Brahman, being a follower 
of the so called Bramha-samaja and an admi¬ 
rer of /Sankaracarya, Madhavacarya surnamed 
Yidyara/zya, and of other followers of, and 
commentators on, the Vedanta, thought very 
highly of that burlesk passage, which surely 
is quite the contrary of a praise to the glorious 
and holy God, the eternally personal creator 
and ruler of the universe. On the morning 
of the following day the compiler of this, with- 

* In the course of the lecture a translation of this passage 
will be given. 




4 


out any remarks, put an English translation 
of the passage into the hands of a young Brah¬ 
man who is to a great extent free from pre¬ 
judices and knows English very well. He 
thoughtfully read it, and returned it with the 
words: a I never have read such nonsense be¬ 
fore!’ 7 Then I told him that he had pronounced 
a judgment upon a passage of his own most 
sacred books, presupposing that he would try 
to retract, if possible, his words of censure; 
but, lo, the noble youth abode by them! It is 
our earnest wish and prayer that the noble 
youth himself and a great number of his 
companions may become children of God in 
the name of the Saviour Jesus Christ. 

The mentioned occurrence induced the 
compiler of these pages to give his Hindu 
friends some characteristic specimens of the 
contents of the Vedas, that they might be able 
to judge for themselves, of what value the Vedas 
are. As God and his works ought to be the 


chief object of the researches of every man, and 
as the results arrived at by the authors of the 
Vedas regarding God and His works are most 
characteristic of the value of the Vedas, passa¬ 
ges about the so called vedic gods and their 
works shall be quoted and be referred to. 


I 


L 




— 5 


In order to arrive at a true discrimination between 
orror and truth, between the Vedas and the word of God, 
it is necessary for you to be thoroughly convinced that 
God is “the King eternal ,” the “I am that I am'’ i. e. 
the Same Personal Being from eternity to eternity, “the 
living God”, “the only Immortal One”, “the One Lord 
before whom there are no other gods”, “the Holy One”, 
“a God of truth and without iniquity , just and right”, 
“the father of Lights with whom is no variableness, neither 
■shadow of turning”, “Light without darkness”, “the Un¬ 
changeable One”, “the Creator of the heavens and the 
oarth”;—that “God commanded, and they (the heaven 
and the earth) were created”;—that “all nations before 
Him are as nothing, as a drop of a bucket, and are counted 
as the small dust of the balance”;—that “the eyes of all 
wait upon Him, and he gives them their meat in due 
season; he opens his hand, and satisfies the desire of every 
living being”;—that “he is the King of nations”, and 
that the nations have to say: “Come, let us worship and 
bow down; let us kneel before the Lord, our Maker.” 
These words regarding God and his works, as a touch¬ 
stone for trying the doctrine of your Vedas, are taken from 
the Bible, i. e. from the word of God, and enlightened 
reason will at once accept them as truth. Only a few of 
them may be found also in heathen books, but in a distorted 
and perverted sense, as in those books they are applied 
not to God, but to nature and its objects and powers; 
applied to these, they are, of course, a grand lie. After 
these preliminary remarks we give you a short survey 
of the vedic Polytheism and Pantheism (Materialism). 

Each of the three original Vedas, viz. the Rfg, Sama 


« • 

and Yajur Veda, consists of two parts. The first and oldest 
part is a collection of sacrificial songs, called Swktas, which 
as a whole are called u Samhita’ ’, i. e. collection. The whole 
Samhita of the Samaveda is nothing but an anthology 
from that of the Bigveda, and also the Yajurveda repeats 
a great many verses of the Kigveda samhita. The second 
part of the Vedas are treatises in prose on the employment 
of the songs of the Samhitas at the sacrifices, on the 
sacrificial ritual, etc. These treatises are called “Brali- 
marcas”, i. e. sayings of the Bramha-priests, as they were 
composed by the Bramha-priests, the superintendents of 
the sacrificial ceremonies. To the Brahmarcas belong the 
treatises called “Araftyakas” and “Upanishads”. * The 
Upanishads of the Atharvaveda, a fourth, later Veda, 
do not form parts of still existing Brahmanas. Both the 
Samhitas and the Brahmarcas with their Aranyakas and 
Upanishads contain as it were theological speculations. 

The earliest vedic songs are polytheistic, that is to 
say, they do not teach (as the later ones do) that, after 
all, there is only one so called deity, but that there are 
a great many different deities. The Bigveda samhita in 
some places says that there are 33 deities (R. V. S. I, 34, 
11; I, 45, 2; VIII, 28, i; 30, 2; IX, 92, 4) of which 11 are 
in heaven^ 11 on earth, and 11 in the watery sphere (R. V. 
S. I, 139, 11); in another place it states that there are 
3339 deities (R. V. S. Ill, 9, 9). That there are 3339 
deities, is stated also in the well known “Nivid” or ad- 

* There are only 11 old Upanishads, viz. Brihadarawyaka, 
Kaushitaki, Aitareya, Chandogya, Teittiiiya, Isa., Talavakara, 
Kafiia, Prasna, MuncZaka, McmcZakya. A posterior one is the 
Meitri Upanishad. 



dressing formula concerning the titles, qualities, etc. of the 
deities, to be inserted before the last verse of the so called 
Veisvadeva song, i. e. the song directed to all the deities 
(R. Y. S. I, 89). The Regveda samhita says, that besides 
the male deities there are their wives (R. V. S. I, 22, 
10 ff; III, 6, 9; V, 46, 8; VIII, 28, 2 ff.). The already 
mentioned Nivid teaches that the 3339 deities are living 
in the heaven, on the earth, in the waters, in the air, in 
theBramha (i. e- the bunch of Kusa grass, used as the re¬ 
presentative of growth at the sacrifices, which are the 
supposed means of growth), in the Kshatra (i. e. the address 
or Nivid, repeated at the sacrifices, Ait. Br. II, 33), in the 
Darbha grass spread out at the sacrifices, in the sacri¬ 
ficial altar, in the sacrifice itself, and in the sky (Sapta 
Hautra; Somkhayana $rautra Sntras VIII, 21). 

All the deities mentioned in the R/gveda samhita are 
nothing but powers of nature and natural objects; thus 
Agni is fire, Indra cloud and lightning, Si^rya the sun, 
Rudra and the 11 Maruts are wind and storm, Vayu is 
wind, especially the morning-wind, the 2 Asvins are the 
morning and evening star, Vishnu is the coursing sun, 
Soma the moon (R. V. S. VIII, 3, 20 ff; X, 85, 1 ff; 
Kausli. Up. II, 8), Parjanya rain, Bnhaspati the planet 
Jupiter, the Rffdius (the elves) are spirits of deceased 
persons (R. V. S. I, 110, 2), the 8 Vasus the lustre and 
rays of fire, etc. These natural powers and objects are 
considered to be male deities, which are said to have their 
respective wives ; for instance, Indra’s wife is Indrnn/, 
Agni’s Agnoryi, the Asvins’ Asvim, Varima’s Varunavz 
(R. V. S. V. 46, 8; I, 22, 10 ff). Other female deities 
are Hotra, the sacrifice, Bharatf, a fire-goddess (do. do.), 


8 


lla , food, Main*, the earth (I, 13, 9), Ushas, dawn, SaraV- 
vatz, the rushing stream, R«k«, the moon when full, 
Simvalz, the last quarter of the moon (II, 32, 4 ff; Ait. 
Br. I, 11), Szta, the furrow of the field (IV, 57, 6 ff), 
Nirrztz, ill-luck (X, 36, 2), etc. (Comp. Madhava on Teit. 
Br. TI, 2, 2, 6). “If a sacrifice is performed without in¬ 
voking the wives of the deities”, says the Teittirzya Brah- 
mazza of the black Yajurveda, “no children are produced 
by it” (II, 2, 2, 6; Ait. Br. Ill, 37). In the so called 
Dzzna-stutis of the Rzgveda samhita, i. e. in the praises 
bestowed by priests on certain kings from whom they had 
received presents, these kings figure as deities, for instance 
the kings Abhyzzvartin, Cayamczna (R. V- S. VI, 27), 
Prastoka, Szzrnjaya (VI, 47), Sudasa (VII, 18), and others; 
in other songs Rz'shis (the fabricators of the vedic songs) 
are adored, for instance Vasishdia and his sons (VII? 33); 
in another the sacrificer, his wife, and his officiating 
priest (X, 183; I, 126); in another the manes (X, 15). 
All objects in nature, every useful thing was considered 
to be a deity and adored as such by the vedic people; for 
instance mortars, pestles (I, 28), carriages (VI, 47), 
the stones for pressing out the Soma-juice (VII, 104; X, 
76), the hands which press it out (X, 60), the post to 
which the sacrificial animal was tied (I, 36), the war-drum 
(VI, 47), all implements of war, viz. the mail-coat, the 
bow, the bow-cord, the bow-end, the quiver, the charioteer, 
the reins, the horses, the war-carriage, the nets securing 
the arms, the arrows, the goad (VI, 75), further the 
different parts of a carriage (III, 53), the horse to be 
sacrificed (I, 162; 163; X, 96), the cow (VI, 28), the 
hawk (IV, 27), the frogs (VII, 103), the plants (X, 97), 


— 9 


the rivers (III, 33; X, 75), the seasons in, 36; 37), food 
(I, 187), butter (IV, 58), intoxicating liquor (sum; Ait. 
Br. VIII, 8, 20; Teit. Br. II, 6, 1, 1 ff.), the intoxicating 
Soma-juice (R. Y. S. I, 91), the presents received by 
priests (X, 107), and even death (X, 18). To these and 
other deities of the Rfgveda samhita we add, according 
to the Samhitas of the white and black Yajurveda, the 27 
(Vaj. S. IX, 7; Teit. S. IY, 4, 10) or 28 (Teit. Br. IB, 
1, 1, 1 ff.) asterisms (nakshatra). Thus we have given 
you some insight into the Polytheism of the 3 old Sam- 
hitas of the Veda; it is the same childish, mad and sinful 
polytheism which we meet with everywhere among the 
heathen. 

Now, as all over the earth heathenism bears two 
characteristic features, viz. polytheism and pantheism, we 
have to tell you something also about the Pantheism of 
the Yeda; this is contained in the later songs and in the 
Brakma?ms of the Yeda. Pantheism is in reality nothing 
but polytheism, as the history of the Hindu heathenism 
also clearly proves. The vedic pantheism, therefore, em¬ 
braces all the very many deities of the polytheistic songs, 
and perhaps augments their number. Let us take a glance 
at the host of deities to which, according to the Brahma/ia 
of the black and the Samhita of the white Yajurveda, 
human beings were sacrificed. In the list of those deities 

* We may remark here that the Hindus of that period also 
lived in fear of devils and evil spirits (Pisaci, Rakshas; R. Y. S. 
I, 133, 5; comp. Atharva V. S. I, 16, 3); at the time when the 
Brahmanas were composed the Brahmans offered the blood of the 
sacrificial horse to the evil spirits (rakshas; Ait. Br. II, 7) and 
basketmakers to the devils (pisaca; Teit. Br. Ill, 4, 1, 5). 





— 10 


appear, for instance, as deities: painful religious exercise 
(tapas), darkness (tamas), hell (naraka), sin (papman), lust 
(kama), music (gzta), dancing (nrztta), playful sport (narma), 
laughter (hasa), sensual joy (ananda), courage (dheirya), 
fatigue (srama), lie (maya), colour (rzzpa), business 
(karma), death (mrityu), dwellings (grz'ha), ill-luck (nir- 
rzti), distress (arti), strength (bala), rivers (nadi), ser¬ 
pents (sarpa), devils (pisaca), goblins (yatudhana), doors 
(dvara), sleep (svapna), injustice (adharma), ignorance 
(asikslm), learning (upasiksha), sacrifice (medha), ex¬ 
cessive lust (prakama), misfortune that kills (avartibadha), 
semen virile (vzrya), food (ila), water (kz'lala), marriage 
(bhadra), anger (manyu), wrath (krodha), sorrow (soka), 
and very many others (Teit. Br. Ill, 4, 1, 1 ff.; Vaj. S. 
30 and 31). The Aitareya Bmlimazza of the Rzgveda 
describes the horse-sacrifice'; “after the animal has been 
killed,” it ordains, “the Hotar-priest has to pronounce the 
words: Present the evil spirits (rakshas) with the blood! 
By giving them this share he deprives the evil spirits of 
any other share in the sacrifice.” (Ait. Br. II, 7). In 
the Teittirzya Brahmana of the black Yajurveda the sacri¬ 
fice with spirituous liquor occurs; we find there the 
prayers which are to be addressed to that deity, the spi¬ 
rituous liquor (Teit. Br. II, 6, 1, 1 ff.). 

We have no mind to enlarge further upon the huge 
host of deities found in the pantheistic Bmhmazzas; we 
only remark that, as sometimes by the Rzgveda samhita, 
so by the Bmhmazzas also their number is here and 
there stated to be 33. Thus the Aitareya brahmazza 
of the Rzgveda mentions the 33 deities at least four times 
(Ait. Br. I, 10; II, 37; III, 22; VI, 2). Another time 

4 . 


11 


it states that there are 33 deities which drink the intoxi¬ 
cating Soma-juice, and 33 deities which do not drink it, 
thus counting 66 deities (Ait. Br. II, 18). The Bmh- 
mana at this place observes that the 33 Soma-drinking 
deities are: 8 Yasus, 11 Rudras, 12 Adityas, 1 Prajapati, 
and 1 Yasliatfkara; and that the 33 ones which do not 
drink the Soma-juice are: 11 Prayajas, 11 Anuyajas, 
11 Upayajas.*—The 11 Rudras are identical with the Ma- 
ruts or winds which are called the sons of Rudra (R. V. S. 
I, 64, 1 ff.). Rudra means “the roarer’ 7 ; he is both the 
roaring wind and the roaring fire; he, therefore, is called 
Marut (wind; R. Y. S. I, 122, 1) and Agni(fire; II, 1, 6). 
The number 12 for the A dityas, i. e. sons of Aditi, is 
one statement; in the Rzgveda samhita their number is 
stated to be 6 (R. Y. S. II, 27, i); in the Teittirzya brah- 
mana of the black Yajurveda (I, 1, 9, 1 ff.) their number 
is said to he 8, and their birth from Aditi or the earth is 
related in the following words: “Aditi (the earth), being 
desirous of sons, boiled bramha-food (i. e. growth-food, 
food which produces growth) for the deities which should 
come into existence. (Then the priests made the usual 
oblations of the food, and afterwards^ they gave her the 
remnant. She ate it, she conceived, (the two sons) Dha- 
tar (year; Teit. Br. I, 7,2,1) and Aryaman (twilight) were 
born toher. She boiled the second (bramha-food); (again) 
they gave her the remnant. She ate it, she conceived, 
(two other sons) Mitra (day) and Yaruraa (night) were 

* By the by we remark that the $atapatha brahmaraa, i. e. 
the Brahmana of the white Yajurveda, mentions the deities as 
being 34 in number, viz. 8 Vasus, 11 Rudras, 12 Adityas, the 
heaven (div), the earth, and Prajapati ( S. P. Br. IY, 5, 7, 2). 




12 


born to her. She boiled the third; they gave her the rem¬ 
nant. She ate it, she conceived, Amsa (the rays of the 
sun) and Bhaga (the lustrous mass of the sun) were born 
to her. She boiled the fourth; they gave her the remnant. 
She ate it, she conceived, Indra (cloud and lightning) and 
Vivasvant (the sun) were born to her. (Therefore, when 
one is desirous of sons,) he boils brahma-food; that pro¬ 
duces the semen.”—The above-mentioned VashatTc&ra is 
the call on Agni (the fire) at the sacrifices; vashat (vok- 
shat) means “may if (Agni, the fire,) carry it (the offering 
to the other deities or powers of nature)!” (Ait. Br. IH, 
6). The Prayotjas, Anuyajas and Upayajas are nothing else 
but verses (mantras) used at the animal-sacrifice (pasu- 
ishd). The 11 Pray&ja verses are addressed to 11 or 
rather 15 deities, which are: the wooden sticks thrown 
into the fire (samidh), the fire (tanwnapat), the sacrificial 
food (iJas), the kusa-grass spread over the sacrificial ground 
(barliis), the gates of the sacrificial ground (duru), day 
and night (ushasa, nakta), the two priests (hotrz) viz. the 
fire on earth and that in the clouds, the three goddesses 
(devz) viz. food (ida'j, the rushing stream (saras vatz) and 
the earth (mahz), further the shaper (of the fruits of the 
sacrifice, tvash^ar,) i. e. speech, the trees (vanaspati), and 
the call “well spoken!” (svahakrzti; Ait. Br. II, 4). 
The 11 Anuy&ja verses refer to nearly the same deities, 
only mentioning them in a different order; and instead 
of four of the eleven (or of the fifteen) deities there 
appear in the Anuyorjas the following: the goddess 
satiation (josh£rz), vigour and oblation (zzrj, ahuti), the 
stalks of kusa-grass thrown into water-jars (baliir varitz- 
nam), and the fire which partakes of the offering (agni 


13 — 


svishtakrft; Ait. Br. I, 5). The 11 Upay&jci verses refer 
to the following 11 or rather 20 deities: the ocean (sa- 
mudra), the air (antariksha), the sun (savitar), day and 
night (ahan, r«trf), Mitra and Vanina, the soma-juice, the 
sacrifice (yajna), the vedic metres (ckandas), heaven and 
earth (div, prithivt), the clouds (nabhas), and the fire which 
dwells in every man (agni veisvrmara; Teit. S. I, 3, 11; 
Ait. Br. II, 18); as the chief vedic metres are 7 (Teit. Br. 
I, 5, 12, 1), it can be said that the Upaynja verses refer 
to 20 deities. 

What we have said about the polytheism in the pan¬ 
theistic Brahmanas, will suffice to show that their poly¬ 
theism is, to say the least,* as degrading and abominable 
as that of the merely polytheistic Songs. Now we em¬ 
phatically repeat, the Veda consists only of the Songs 
(swktas) and the Brahmanas, the contents of which we have 
hitherto examined, so that you, my friends, are already 
quite enabled to judge for yourselves that the whole of 
the Vedas has nothing at all to do with God and his ado¬ 
ration, and that the Vedas are worthless to him who wants 
to serve God. We might conclude here; but we suppose 
some friends to ask: Is not the doctrine of one deity also 
to be found in the Veda, especially in the Upanishads? In 

*The author doubts, for instance, whether the deification of 
the organs of sense, this characteristic feature of the Brahmanas 
and their Upanishads ($ata Patha Br. II, 5, 2, 2; VII, 4, 2, 3; 
VIII, 2, 1, 11; XIII, 5, 2, 10; XIV, 4, 1, 7; Kaush. Up. II, 3; 14; 
Mu nd. Up. Ill, 1, 8; Pr. Up. II, 1 ff.; IV, 1 ff.; Cha. Up. VI, 3, 2; 
4, 7), belongs also to the Songs of the IUgveda. Regarding this 
he, for the moment, knows only that the mind (raanas) is called 
deva (god) by one of its songs (I, 164, 14). Vide in the course 
of this lecture. 


2 







14 


entering into this question we emphatically repeat that 
the Upanishads in which, mark well, not the doctrine of 
God hut of a certain universal substance erroneously call¬ 
ed God undeniably is to be found, form integral parts of 
the polytheistic Songs and Brahmarcas of the Veda, and 
that indeed no Upanisliad is authentic, if it cannot be 
traced to a Brahmaraa. Thus, for instance, the well known 
Bnhadarawyaka Upanishad forms the last G chapters of 
the 14th division (kanda) of the $atapatha Bmhmana 
i. e. of the Brahmaraa of the white Yajurveda, and it is 
said regarding it in that Bmhma?ia that it forms the very 
essence of the Yajurveda (X, 3, 5, 2). By this you may 
at once arrive at the conclusion that, in spite of the men¬ 
tioned doctrine about a certain substance called the one 
deity, the Upanishads contain essentially the same poly¬ 
theistic Pantheism which is taught in the spoken off later 
vedic Songs and Bmhmarcas. A mere glance at the very 
small tracts called Upanishads is sufficient to substan¬ 
tiate this. We refer, for instance, to the many passages 
in which they declare the other parts of the Yeda to be 
divine like themselves (Cha. Up. IY, 17, 1 ff.; Br. Ar. 
Up. II, 4, 10; Teit. Up. I, 5, 2; Pras. Up. II, 6; Y, 3 
ff.; Mura. Up. I, 1,4 ff.). Further we learn from the Upa¬ 
nishads themselves that their followers were ordered to 
study the whole of the Yeda and to perform the sacri¬ 
ficial ceremonies ordained by it (Chor. Up. VIII, 15; Mun. 
Up. Ill, 2,10; Talav. Up. IY, 8), and that their followers 
obeyed the injunctions of the other parts of the Yeda, for inst. 
that Janaka, the well known king of the Videhas, a fol¬ 
lower of the doctrines of the Upanishads, performed the 
liorse-sacrifice, the ritual and polytheistic formulas (man. 


15 


tras) for which are found in the other parts of the Brah- 
manas (Br. Ar. Up. Ill, 1, 1 fF.), and that Yaka, son of 
Dalbha, a follower of the same doctrines, officiated as a 
chanter of the Samaveda’s polytheistic songs at the sacri¬ 
fices which the Rzshis of Naimisha performed (Cha. Up. 
I, 2, 13; cf. also Cha. Up. Y, 11, 1 fF.). To he short, 
the Upanishads’ theory and practice coincide with the 
other polytheistic-pantheistic parts of the Yeda. Only 
the Upanishads and their doctrine are usually called the 
Vedanta, which means “the end of the Veda”, as the Upa- 
nishads are met with towards the end of the Brahmanas; 
but properly speaking, in contrast with the old polytheis¬ 
tic songs of the Samhitas, also the doctrine of the poly¬ 
theistic-pantheistic Songs and that of the ivhole Brahma- 
nas ought to be called Vedanta, for, in reality, there is 
neither a doctrinal nor a practical difference between these 
and the Upanishads. Regarding the polytheistic charac¬ 
ter of the Upanishads it seems proper to us to adduce an¬ 
other palpable proof by citing an undoubtedly polytheis¬ 
tic prayer which is twice contained in the Teittinya Upa- 
nishad of the black Yajurveda; it is the following: “May 
Mitra grant us welfare, may Varima grant us welfare, 
may Aryaman grant us welfare, may Indr a and Bnhaspati 
grant us welfare, may the far-striding Vishmi (the cour- 
ring sun) grant us welfare! Salutation to the Bramha (an 
all-embracing appellation of the pantheistic substance 
called the one deity), salutation to thee, 0 wind (vayu); 
even thou art visibly the Bramha!” (Teit. Up. I, 1; 12). 

The vedic Pantheism of the Upanishads as well as of 
the other portions of the Veda which contain it and to 
which the Upanishads are short supplements, is, therefore, 

2 * 





— 16 — 


throughout polytheistic; it is far from doing away with 
one of the very many deities contained in the old songs;— 
still it speaks of one deity. How is that to be understood? 
The answer is, that it gives all the deities a common centre 
by considering them to be the different metamorphoses, 
evolutions and manifestations of one universal substance 
which, as a sort of latent electricity, is said to pervade 
the Universe, its body. It makes that substance (which 
it calls God) and the world identical, and adores as God 
the world and also its special appearances, for instance 
Indra, lightning and clouds, Agni, fire, etc., etc. Of this 
doctrine we adduce an illustration by quoting a part of 
the Brihadaranyaka Upanishad; it says: “Then asked him 
Vidagdha, the son of $akala: How many deities are there, 
0 Yojnavalkya?—He answered: This can be learned from 
the Uivid; as many deities as are mentioned in the (well 
known) Nivid of the Veisvadeva song, so many are there, 
viz. (according to £ankamc«rya) 3,306 (or according to 
/Sankar&carya’s commentator Hnandagiri 3,336; but vide 
above).*—He said: Om! (i. e. Well!) How many deities 
are there, 0 Yajnavalkya?—He said: 33.—He said: Om! 
How many deities are there? He said: 6.—He said: Om! 
How many deities are there, 0 Yajnavalkya?—He said: 
3.—He said: Om! How many deities are there, 0 Yajna- 
valkya?—He said: 2.—He said: Om! How many deities 
are there, 0 Y«jnavalkya?—He said: Adhyardha (i. e. the 
remaining half of two).—He said: Om! How many deities 
are there, 0 Yajnavalkya?—He said: 1.—He said: Om! 
Which are these 3,306?—He said: This (number) is 

*33 deities are left out according to Sankara, 3 according to 
.ffnandagiri. 



17 


even for greatness’ sake; there are 33 deities among these.— 
Which are those 33?—8 Yasus, 11 Rudras, 12 Adityas; 
these are 31; besides there are Indra and Prajapati. These 
are the 33.—Which are the Yasus?—The fire (agni),the 
earth (prtthivi), the wind (vay u), the ether (antariksha), 
the sun (aditya), the heaven (div), the moon (candraman), 
and the stars (or asterisms, nakshatra). These are the 
Yasus (i. e. the substances); in them, verily, all this sub¬ 
stance (of the world, vasu,) is placed; therefore they are call¬ 
ed Vasus.—Which are the (11) Rudras?—The 10 Pranas 
in the body,* the hitman being the 11th. When they 
leave this body after death, they weep; therefore, because 
they weep, they are called Rudras (i. e. weepers, criers, 
roarers, winds).—Which are the Adityas?—The 12 months 
(masa) of the year are the Adityas, for they take all this 
(the life of man and of beasts, the fruits of trees etc., etc.) and 
pass; because, taking all this, they pass (adadana yanti), 
therefore they are called Adityas. (An idle play with 
words!)—Who is Indra? who is Prajapati?—The mutter¬ 
ing of clouds (stanayityu) is Indra, the sacrifice is Pra- 
japati.—-Which is the muttering of the clouds?—The 
lightning (asani.)—Which is the sacrifice?—The beasts 
(pasu, which, according to the Yeda, are: goats, sheep, 
cows, horses, and man ]f Cha. Up. II, 6, 1; Ath. Y. XI, 


*They are the 5 organs of actions: the hands, the feet, the 
head of the wind-pipe, the penis and the anus; and the 5 organs 
of sense: the eyes, the ears, the nose, the tongue and the skin. 
All these organs or Pranas are dependent on the chief Prana 
called also the Atman. Comp. Teit. Br. II, 2, 2, 7. 

fThe Veda calls man the chief beast. (S. P. Br. VI. 2, 1, 
18). / 







— 18 


2, 9).—Which are the 6 (deities)?—The fire (agni), the 
earth (pr/thm), the wind (vayu), the ether (antariksha), 
the snn (aditya), and the heaven (or the sky, div); these 
are the 6, for all this (world) is (these) six (i. e. consists 
of these six).—Which are the 3 deities?—The 3 worlds 
(loka); for in them all these (mentioned) deities are (i. e. 
the Universe is a composition of fire, earth, etc.).—Which 
are the 2 deities?—Food (anna) and the Prana.—Which 
is the Adhyardha?—The Wind (pavamana; vide Ait. Br. 
I, 7).—He (the pupil) said: It is asked, as it blows only 
as one, how then is it the Adhyardha (or the remaining 
half)? He answered: (0 pupil, regarding this fanciful 
question I propose to translate Adhyardha which is to 
be derived from “adlii,” exceedingly, and “ndh,” to grow, 
“exceeding growth”); because this Universe exceedingly 
grows by it, therefore it (the wind) is (called) Adhy¬ 
ardha.—He asked: Which is the one deity (when called 
by another name)?—He answered : The Prana (breath) ! 
It is considered as that Bramha (i. e. as that substance 
from out of which the Universe has grown and is growing)! 
(Br. Av. Up. Ill, 9, 1—9; Cha. Up. VII, 1—15; Ka£ha 
Up. VI, 2; Meit. Up. VI, 11). “Verily, said Yajnavalkya, 
the Wind (vayu) is the individuality” (i. e. the sub¬ 
stance of growth of each individual thing or person, vya- 
slifi,) “and the Wind is the totality” (i. e. the substance of 
growth of the Universe, of the Macrocosm, samashd). (Br. 
Av. Up. Ill, 3, 2). 

Thus, you see, the Upanishad confirms the number of 
the deities given in the Veisvadeva Nivid; but, at the 
same time, teaches that all of them, i. e. the whole Uni¬ 
verse, may be considered as having grown from one sub- 


19 


stance, called the Bramha , which appears as the Wind 
(pavamana, vayu) in the Macrocosm and as the Prana in 
man, the chief of the Microcosms (cf. Br. Ar. Up. Ill, 3 ff). 
This Bramha then is the so called one deity of the Veda. 
It is the same as the whole world , the visible world being 
the body grown upon it, itself being the invisible matter 
of growth in all beings (Ka^ha Up. I, 3, 12). Thus the 
Teittinya Brahmana of the black Yajurveda says: “All 
this whatsoever (i. e. this Universe) is this excellent 
Bramha” (II, 2, 9, 10; Meit. Up. IV, 6); and the Clian- 
dogya Upanishad of the Samaveda says: “Verily, this 
Universe is the Bramha (or the Atman); for therefrom 
(taj) it is born (ja), therein it is dissolved (la), therein 
it lives (or breathes, an)”! (Ill, 14, 1; VI, 8, 7; VII, 25, 
2; Teit. Up. Ill, 2 ff). “The Universe should disown a 
person who considers the Universe as something different 
from the Atman (or from the Bramha)”! (See p. 17; Br. 
Ar. Up. II, 4, 6). “Its (the Atman’s or the Bramha’s) 
body (sanra) is the earth, the water, the fire, the ether, 
the wind (the air), the heaven, the sun, the quarters of the 
compass, the moon and stars, the sky (the firmament), the 
darkness, the light, the elements (bhwta), the whole of 
the vital airs of the body, speech, the eye, the ear, the 
mind, the skin, perception (or knowledge, vijnana), the 
semen virile”. (Br. Ar. Up. Ill, 7, 3—23). In a passage 
from the Bnhad Aranyaka Upanishad the Bramha is 
identified, as we saw, with the Wind (vayu) and with the 
Prana; its identification with the Prana is further promi¬ 
nently set forth, for instance, by the Kaushztaki Brahmana 
Upanishad of the Rzgveda (II, 1 ff). In other passages, 
as already alluded to by us, instead of being called the 


20 — 


Prana, the Bramha is called the Atman or the chief Prana, 
as in the following one from the Bnhad ^4ranyaka Upani- 
shad: “This hitman which is the Bramha, is all mind 
(inanas), all airs of the body (prana), all eye (cakshus), 
all ear (srotra), all earth (pnthm), all water (apas), all 
wind (vayu), all sky (akasa), all light (tejas), all dark¬ 
ness (atejas), all lust (kama), all passivity (akama), all 
anger (krodha), all composedness (akrodha), all virtue 
(dharma), all vice (adkarma ),—all every-thing\” (Br. Ar. 
Up. IV, 4, 5; Cha. Up. VII, 26, 1). The Bramha, like 
a beast, is said to have 4 feet, which are either: speech 
(vac), vitality (prana), sight (cakshus) and hearing (srotra) 
or the so called deities which preside over them i. e. which 
are their elementary basis: tire (agni), wind (vayu), the 
sun (aditya), and the quarters of the compass (dis). (Cha. 
Up. Ill, 18, 1 ff; Aland. Up. 2 ff). Further on we shall 
hear a little more about this last subject, viz. about the 
Bramha’s head, eyes, etc. 

From what we have set forth, it appears that the Wind, 
the Prana, and the ^trnan are the most comprehensive 
appellations for the Bramha. The root of this word is 
“binh”, to grow, and Bramha means “growth”. It is 
considered to be that substance in nature from out of which 
the Universe has grown, and which still is manifesting 
itself in the birth and in the growth of animals, plants 
etc., etc. (cf. Sankara on Cha. Up. Ill, 14, 1; on Br. ^4r. 
Up. V, 3; Teit. Up. Ill, 2; Kadia Up. II, 5, 2). The 
Teittinya Upanishad says that food (anna), vitality (prana), 
the mind i. e. the source of thoughts and of will (manas; 
Kaush. Up. Ill, 6 ff.), perception i. e. the means of being 
able to enjoy the objects of the senses (vijnana, prajna; 


21 


Kaush. Up. ibidem), and tbe dalliance proceeding from 
the organs of generation (ananda; Kaush. Up. I, 7; III, 6) 
are amongst all things especially to be looked upon as tbe 
Bramha, because all of them, and prominently food, are 
tbe chief conditions of birth or of growth (Teit. Up. IH, 
2 ff.). The Bramha is thought to pervade the world as 
the latent fire is pervading wood (Kaiha Up. II, 4, 8; 
Br. Ar. Up. I, 4, 7; Kaush. Br. Up. IV, 19), and to be 
the one source of all growth and the one receptable of all 
dissolving, dying substances (vide above, Pr. Up. VI, 5, 
and in the course of this lecture). The MamcZaka Upani- 
shad of the Atharvaveda teaches: “As a spider lets (its 
web) emanate (Br. Ay. Up. II, 1, 20) and receives it back 
(into itself), as herbs grow in the earth, and as from a 
living person the hairs of the head and of the body (grow), 
so from the indestructible substance (called the Bramha) 
does this Universe grow” (I, 1, 7). As the Bramha called 
the fire , when latent in wood (Ka^ha Up. II, 4, 8), can be 
stirred up for the service of man by friction (which is 
considered as an act of generation, Vaj. S. V, 2), so the 
Bramha in general. It is thought, that the Bramha, as 
a sort of latent electricity, can be gathered, be stirred 
up or be freed from its vis inertiae by certain sacrificial 
performances. Thus, at a certain ceremony at the morn¬ 
ing-libation of the Soma-sacrifice, two priests put the two 
Soma-cups (graha), called $ukra (seed) and Mantki 
(churner), together, and pray to them in the following 
way: “0 ye two (Soma-cups), put the Bramha together! 
Stir it up for me!” By this and other sacrificial acts the 
vedic people thought to bring the Bramha or the sub¬ 
stance of growth in nature under their sway, so that it 



22 — 


might become fruitful to them in generating strength, 
longevity, sons, cattle, food, etc- (Teit. Br. I, 1; Ait. 
Br. II, 18; Katfha Up. II, 5, 2). The Kadia Upanishad 
of the black Yajurveda states: “As the sun (hamsa) it 
(the Bramha) dwells in the heaven, as the wind (vasu) 
it dwells in the atmosphere, as the fire (hotn) it dwells 
in the earth, as the £oma-juice (atithi) it dwells in the 
sacrificial vessel, it dwells in man (nri), it dwells in the 
deities (of which the Universe is formed, vara), it dwells 
in the sacrifice (nta), it dwells in the sky (vyoman), it is 
horn in the water (as shells, pearl-oysters, sharks and 
other aquatic animals), it is horn in the earth (as rice, 
barley, potatoes, etc., etc.), it is born in the sacrifice (which 
stirs it up, nourishes and produces it in the form of sons, 
cattle? etc. to the sacrificer), it is born on the mountains 
(as the rivers); truly, it is the growing substance (the 
bUhat or the Bramha)”. (II, 5,2). The Bramha, as shown 
by the word itself, is a neuter in itself; but may become 
masculine and feminine, as in man, cattle, plants, etc. 
(Meit. Up. VI, 5). Further the Bramha is said to be com¬ 
posed of pairs , to be twofold every where; it is defined, 
as we saw, as being all light and all darkness, all virtue 
and all vice. In the same way it is described as having 
form (mwrta) and as not having any form (anmrta): being 
with form, it is said to be mortal and untrue , as all the 
forms which it may assume, for instance, trees, plants and 
animal bodies, vanish; being without form as the invisible 
juice of growth in the forms, it is said to be immortal and 
true. As having form, it is the 3 elements earth, water 
and light or their essences the sun in the Macrocosm, 
the eye in the Microcosms; as not having any form, it is 


— 23 


the 2 elements wind (vayu) and ether (antariksha) or their 
essences the vital principle, (purusha) within the orbit 
of the Universe and the vital principle within the right 
eye of man and the other animals. As the Atman without, 
i. e. as the Atman of the Macrocosm, it is the sun (aditya); 
as the Atman within, i. e, as the Atman in man and the 
other beasts (as the Yeda says), in the Microcosms, it is 
the Prana (Meit. Up. VI, 1 ff; Pr. Up. I, 5; Br. Ar. Up. 
II, 3, 1 ff; II, 2, 1 ff; Teit. Up. II, 6; 8; III, 10, 4; 
Cha. Up. Ill, 13, 7). The Bnhad Aranyaka Upanishad, 
however, declares, that the Bramha, this world-pervading 
Atman which is all the deities (viz. the 5 elements, the 
5 senses, etc; Pr. Up. II, 2), though appearing mani¬ 
fold, must not be separated so as if it were something 
different as the air inhaled (prana), or as speech, or as 
sight, or as hearing, or as thinking (manas); all these 
in reality are functions of the one indivisible Atman or of 
the Pra?ia (Br. Ar. Up. I, 4, 1 ff; III, 4, 1; Cha. Up. V, 
1, 15). 

.Futher, when being imagined as to consist of pairs, 
the said Bramha, this substance of natural growth which 
never dies though all the forms, names and actions it may 
assume vanish, of which the Universe is the body, is now 
and then called also the Apara Bramha and the Para 
Bramha (Pr. Up. Y, 2; YI, 7; Khiha Up. II, 16; Meit. 
YI, 5); in the same manner the Atman (called also the 
Purusha, the vital matter) is now and then called the Para 
Atman (Pr. Up. IY, 7; 9; Y, 5; Meit. Up. YI, 17; Muntf. 
Up. II, 1, 2). As many uninitiated youths have been 
deceived by such talk and have looked upon the Para Bram¬ 
ha or the Para Atman with a certain reverential awe, not 





24 — 


knowing that it is a mere natural object, we make the 
following remarks. 

First we have to state that that substance which, accord¬ 
ing to the Veda, originally was the world in its unmanifested 
state, the inert Bramha, is a Neuter (R. V. S. X, 129, 
2; 8. P. Br. XI, 2, 3, i; XIII, 7, 1, 1; Cha. Up. Ill, 
14, 1; 19, 1; Teit. Br. II, 2, 9, 1; Meit. Up. VI, 17; 
Teit. Up. II, 7) and that, strictly speaking, the hitman 
and the Purusha, the Para Atman and the Para Purusha, 
and the Prana, all of which, in Sanscrit, are masculine, 
are, in the end, only transient phenomena of the Bramha, 
and represent the Bramha when freed from its vis inertiae, 
from its stagnant character, and when haying assumed the 
general character of active , masculine growth-matter. In 
Teittinya Upanishad II, 7 (cf. Meit. Up. VI, 17) we may, 
therefore, translate: “It (the neutral Bramha), of its own 
accord (under the influence of Kama, R. V. S.X, 129, 5), 
made the Atman (of itself),” instead of: “It, of its own 
accord, made itself (atmanam)”. The hitman, the Purusha 
and Prajapati, the last one an undoubtedly transient phase of 
the Bramha (vide in the course of this lecture), for instance, 
are used synonymously (Pr. Up. I, 4; III, 3; V, 2 ff.); 
in them the inert Biamha has become the flowing juice of 
growth (rasa; Teit. Up. II, 7). Still the hitman, the 
Purusha, the Para hitman and Para Purusha are substi¬ 
tuted for the Bramha, and it is said, for instance, that the 
Purusha is this Universe and even the Para Bramha (Muwc?. 
Up. II, 1, 10; Pr. Up. VI, 6 ff. Ait. Up. I, 1, 1); all of 
them are used, as if they were also neuter. Thus of the 
flowing juice of growth, the Rasa or the Atman, by a meta¬ 
phor, it is said that it has no Atman (Teit. Up. II, 7), and 


25 — 


of the Para Purusha that it has no Piwia (Muwd Up. II, 1 
2; cf. Meit. Up. VI, 20). 

Now concerning the Para Bramha. Para means 
“the other”, apara “not the other”. The Para Bramha 
is that Bramha which has become this Bramha. That 
or the Para Bramha is the inert matter of growth when 
not having become the deities called the fire, the wind, 
the sun, the quarters of the compass, the moon, etc., and 
when not being the organs of perception and action (Br. 
Ar. Up. II, 3, 1; V, 4; Kaush. Up. I, 6); this or the 
Apara Bramha is just the contrary. The Para Atman , 
by a metaphor being the very same as the Para Bramha, 
is the invisible, formless matter of growth; it has, in 
reality, no Atman, no Prarca, i. e. it is an inert substance; 
it is impersonal (nirahankara), and not in the condition 
of being able to mind, to understand, to perceive, to act, 
to see, to hear, to feel, to taste, etc. (Teit. Up. II, 7; 
Mu nd. Up. II, 1 , 2; Pr. Up. IV, 7; 9; Ka£ha Up. Ill, 15); 
it is not conscious, and still not unconscious (aprajna), 
i. e. it is a Neuter, an undivided mass without life (jeva) 
and activity (Maud Up. 7; Pr. Up. V, 5). At present, 
however, it is the Jzva or the JYvatman (Pr. Up. V, 5; 
Cha. Up. VI, 11,1 ft.). As the Para Atman it is consi¬ 
dered abstractly to be the boundless substance of growth 
in nature in which all the so called deities, viz. the 5 
elements, the 5 senses, etc., and all the organic bodies 
formed out of them have their footing, and in and from 
out of which all bodies have grown and are growing; and 
to be the universal sea of growth-matter into which every 
thing is dissolved at the time of death, in which it looses 
its consciousness, and from which it returns in various 

3 


— 26 — 


new bodies, i. e. transmigrates, only if it has not entirely 
lost the awkward tendency of becoming again an indivi¬ 
dual. (Meit. Up. VI, 17; Pr. Up. VI, 5 ff; Mime?. Ill, 
2, 7 ff; Cha. Up. VI, 9 If; Br. Mr. Up. II, 4, 12; TV, 5, 
13; 3, 21; 4, 6). But we give the words of the Meitri 
Upanishad of the black Yajurveda. It says: “Verily, the 
Bramlia or this (Universe) was in the beginning; it (the 
Bramha or the universal Atman) is one (though now 
appearing in many names, forms and works), is boundless 
(ananta), boundless in the east, boundless in the south, 
boundless in the west, boundless in the north, boundless 
above, below and everywhere; verily its eastern direction 
and the other ones cannot be found; across, below and 
above this Param&tmcm is incomprehensible (amdiya); 
unmeasurable (aparimita), unborn (aja), above disputation 
(atarkya) and inconceivable (acintya) is this Sky-Atman 
(akasatman); verily, when the Universe (its body) is 
dissolved (into its birth-place, yoni, which is the Bramha 
or the Para Purusha itself, VI, 18), it alone is awake 
(i. e. is the active matter of growth as long as it does not 
sink back into its neutral state); * # * (at present) its 

is the shining form, which burns in yonder sun, which is the 
variegated lustre in smokeless fire, and which is the fire 
that is in the stomach and digests the food; it which is in 
the fire, which is in the heart and which is in the sun, 
is this One (the spoken off universal, undivided Paramat- 
man). Verily he who thus knows, enters into the oneness 
of the one (i. e. he looses his individuality, and sees no 
distinctions at all, also none between good and bad)”. 
(Meit. Up. VI, 17; 18). Further in the Prasna Upani¬ 
shad of the Atharvaveda it is stated that as the various 



27 


birds and their dwelling-places have their footing in the 
tree, so the various deities, viz. the elements, the senses, 
etc., and their respective spheres, called worlds (loka) ? 
have their footing in the Para hitman. The Upanishad’s 
own words regarding the Microcosms i. e. the Apara 
Atmans are the following: “As the birds, 0 beloved pupil, 
have their footing in the tree whereupon they dwell, 
even so this Universe (especially the Microcosm) has its 
footing in the Para Atman—viz. (the 5 elements of the 
body and their atoms which are) the earth (przthm) and 
the elementary matter of the earth (pnthm-matra), the 
water (apas) and the elementary matter of the water, the 
light (tejas) and the elementary matter of the light, the 
wind (vayu) and the elementary matter of the wind, the 
sky (akasa) and the elementary matter of the sky; (the 
5 senses and their objects which are) the eye (cakshus) 
and what is to be seen, the ear (srotra) and what is to be 
heard, the smell (ghrarca) and what is to be smelled, the 
taste (rama) and what is to be tasted, the skin (tvac) and 
what is to be touched, speech (vac) and what is to be 
spoken, the hands (liasta) and what is to be seized, the 
organ of generation (upastha) and what is to be enjoyed, 
the after (payu) and what is to be evacuated, the feet 
(pada) and what is to be walked upon; (the 5 inner organs 
and their objects which are) the mind (manas) and what 
is to be minded, understanding (huddhi) and what is to be 
understood, selfconsciousness (or personality, ahankara) 
and its objects, thinking (citta) and what is to be thought, 
light (tejas) and what is to be lighted; (lastly) the Prana 
and what is to be sustained. Verily (this dwelling-place 
wherein all the mentioned 21 deities, the 5 elements and 

3 * 


28 


the rest, are organically gathered together, and which, 
therefore, is) this seer, toucher, hearer, smeller, taster, 
minder, understander, doer, perceiver (vijnomatman),— 
this individual one (purusha, the Microcosm,) has its foot¬ 
ing in the indestructible Para Atman. (By this know¬ 
ledge) verily the indestructible (substance), the Para 
(Bramha), is obtained. Verily, he who knows that shadeless 
(i. e. very fine), bodyless, colourless, transparent, indes¬ 
tructible (substance), 0 beloved pupil, becomes a Uni- 
verse-knower, a universal being (sarva, i. e. knows that 
the Universe is identical with the Bramha, and that he 
also is one with that universal Bramha)”. (Pr. Up. IV, 7 ff). 
The Para Altman, therefore, means the hitman as considered 
to be the universal root of the appearing, individual 
objects, that substance of growth which is the inward, 
colourless cause of all of them. 

When the Bramha or the hitman is considered by the 
Veda to bo the 5 digestive fires in all men (Agni veisva- 
nara), i. e. when it is said to exist in the form of the 5 
vital airs, called prarcas*, of all the human bodies (Br. 
Mr. Up. Ill, 4, l; V, 9; Meit. Up. II, 6; VI, 17; Pra. 
Up. I, 7; III, 12; IV, 3), it is also called the Atman 
veisv&nara. The eating of food and the act of digestion, 
according to the Veda, are a kind of sacrifice in which the 
Bramha, called food (Teit. Up. II, 2; III, 2), is offered to 
the vital airs (Cha. Up. V, 19 ff; Meit. Up. VI, 9); they 
are a holy action (vrata; Teit. Up. Ill, 7; 8; 9) by which 

* They are: prana, vyana, apana, samana, ndana; vide in 
the course of this lecture. They are also called the 5 winds 
(panca vayu), and are identical with the Prana and with the 
Paramatman (Meit. Up. VI, 9). 



the hitman veisvanara is fed, satisfied and made produc¬ 
tive (Teit. Up. H, 2; Cha. Up. Y, 19 ff.). The Yeda 
says for instance: “You, (0 my foolish pupils), eat food, 
thinking this hitman veisvanara to be many (prz'thak, and 
thinking yourselves to be individual hitmans, prz'thag 
atmans, cf. Kadia Up. IY, 14);—but he who (in eating 
food) serves it (this hitman) as the Atman veisv&nara, as 
such a one which fills (all) the places and is (all) the indi¬ 
vidualities (abhivimana), he (I say) eats food in all the 
worlds, in all the beings, in all the (individual) Atmans 
(i. e. he feels himself to be identical with the Atman of all 
men, and wheresoever another eats lie also is served and 
and fed thereby)! Yerily, of this Atman veisvanara (of the 
Microcosms which is like a beast at the mental Agnihotra 
sacrifice and like its sacrificial fires, etc.) the heaven is 
the head, the sun is the eye, the wind is the breath, the 
sky is the trunk, the moon is the pubic region, the earth 
is the feet; its breast is the altar, its hair the sacrificial 
grass, its heart the garhapatya fire, its mind the anvaharya 
pacana fire, its mouth the ahavanz’ya fire”. (Cha. Up. 
Y, 12 ff; 18). At another place it says: “Yerily, this 
flatus in the lower bowels (apana) is the garhapatya fire, 
the air diffused all over the body (vyana) is the anva¬ 
harya fire, breath (prana) is the ahavanzya fire”. (Pr. 
Up. Ill, 8; 1Y, 3). 

Thus we have seen that the Yeda speaks of the Bram- 
ha, the substance of growth in nature, in manifold ways, 
prominently calling it the Prana and the Atman. Both 
these words are to be derived from the root “an”, to breathe, 
to blow; Pra-ana as well as Atman originally mean 
“breath”, “wind”. In the Rzgveda samhita the wind 


— 30 — 


(vayu) is called the Atman of the deities, and the foetus 
of the world (R. V. S. X, 168, 4; VII, 87, 2); of the 
flickering fire, it is said there that it has a hundred Atmans 
or blasts (l, 149, 3). In the passages of the Veda, before 
quoted, the hitman already appears as one with the Prana. 
By the by we remark here that the Prana is to be con¬ 
founded neither with one of its 5 phases, the vital airs in 
the animal bodies, generally also called Pranas, nor with 
that one of these, especially called Prana, viz. breath, 
nor with the 10 Pranas or Rudras, its formerly mentioned 
dependencies, of which as the 11th Rudra or as the chief 
Prana or as the hitman, it is the originator and sustainer. 

About the mentioned essential oneness of the Atman 
and of the Prana we make the following additional re- 
marks. It is said concerning the Atman: “This Atman 
is the ruler of all beings, the king of all beings; as all 
the spokes are fastened in the wheel-nave and in the wheel- 
circumference, even so all elements, all gods (i. e. the 
senses, etc.), all worlds (i. e. the spheres of action for the 
senses), all airs (i. e. the said 5 phases of itself or of the 
central Prana), and all (individual) atmans are fastened 
in this Atman”. (Br. Ar. Up. II, 5, 15; Pr. Up. VI, 6; 
Ivaflia Up. II, 4, 12). The very same is said concerning 
the Prana: “Verily, as the circumference is fastened in 
the wheel-spokes and the spokes in the nave, so the matters 
(or atoms) of the elements (and their combinations viz. 
names, odours, forms, etc.) are fastened in the matters of 
the perceptive power (prajna, i. e. the power of perceiv¬ 
ing and enjoying the objects of the senses, Kaush. Up. 
Ill, 6), and the matters of the perceptive power are 
fastened in the Prana; verily, this Prana (itself, there- 


31 


fore,) is the perceptive power (in man), it is joy (as it is 
not under the control of a superior power), it is undecay¬ 
ing and immortal; it is not increased by good works, it is 
not decreased by bad works (comp. Br. Ar. Up. IV, 4,22, 
where the very same is said regarding the Atman ); verily, 
(according to its accidental nature in different individuals) 
him it causes to do good works, whom it will lead up¬ 
wards from these worlds (i. e. from the spheres of action 
of the senses upwards to the sun, Kaus. Up. Ill, 3; Cha. 
Up. IV, 15, 5)-, and him it causes to do bad works whom 
it will lead downwards (into another body for transmi¬ 
gration); this (Prana) is the guardian of the world, this is the 
king of the world, this is the lord of the world; let a man 
know, (says lndra:) It is my hitman! let a man know: It is my 
hitman!” (Kaush. Up. Ill, 8; Ch a. Up. VII, 15,1; Pr. Up. 
II, 6). The Htman and the Pm/m might be translated “the 
active juice of growth 5 ', “the active universal Bramha”. 

There is a fable-like story to be found in several 
Upanishads, which has the object to show the pre¬ 
eminence of Prana over the elements and the other 
deities. We give it first in the version of the Prasna 
Upanishad: “Then Bhargava, the son of Vidarbhi, asked 
him (the teacher Pippalada): 0 master, how many deities 
uphold a creature? how many make this (body) full of 
lustre? which among them is the principal one?—He 
answered him: Those gods are the sky (akasa), the wind 
(vayu), the fire (agni), the water (apas), the earth (pri- 
thivz), speech (vac), the mind (manas),the sight (cakshus), 
and the hearing (srotra); they, giving lustre, (once) dis¬ 
puted among each other, saying: I, even I support and 
uphold this body! To them said the principal prana (the 


— 32 


11th of the Pranas, called Rudras, or the hitman): Be 
not lost in delusion! Even I (as Prajapati, Meit. Up. II, 
6), having divided myself fivefold (i. e. having become 
the subordinate prana or the air of respiration, vyana or 
the air diffused ail over the body, apana or the flatus in 
the lower intestines, samana or the air essential to diges¬ 
tion, and udana or the air of belching), uphold this body 
by my support! They did not believe. It (the Pr<ma), 
through pride as it were, went out (of the body) upwards. 
When it went out, all the others (as its dependencies) 
went out; and when it remained, all the others remained. 
Even as all the bees go out when their king goes out, and 
as all remain when he remains, so also speech, the mind, 
the sight, the hearing. Satisfied (thereby), they praise 
the Pmna: This (Prana) as fire burns; it is the sun, it is 
the copious rain, it is the wind, it is the earth, it is the 
shining ray (rayi), the (one) deity, the asad (i. e. the non¬ 
existing Bramha*), the sad (i. e. the existing Bramha*), 
and that which is immortal. * :k * (0 breath), thou being 
Prajapati,* moves about in the foetus (garbha). * % * 
Thou, 0 Prana, art Xndra (i. e. the kindler) by thy power, 
thou art Rudra (i. e. the roaring wind or the blazing fire), 
(thou art) the preserver (or Vishnu i. e. the coursing sun)! 
Thou movest in the air as the sun; thou (art) the lord of 
the (other) lights (i. e. of the moon and the stars)!” (Pr. 
Up. II, 1 ff.). The Kaushetaki Upanishad’s description of 
the same subject is the following: “Next comes the accept¬ 
ing the pre-eminence (of the Prana). These deities (speech 
and the others), contending each for its own pre-eminence, 


* Vide the explanation in the course of the lecture. 





— 33 — 


went out from this body. It lay breathing not, dry, a 
very log of wood. Then speech (vac) entered into it; 
it spoke by speech,—still it lay. Then the sight (cakshus) 
entered into it; it spoke by speech, it saw by sight,—still 
it lay. Then the hearing (srotra) entered into it; it spoke 
by speech, it saw by sight, it heard by hearing,—still it 
lay. Then the mind (manas) entered into it; it spoke by 
speech, it saw by sight, it heard by hearing, it minded 
by mind,—still it lay. Then the Prana entered into it,— 
it rose up from its place. x\ll these deities (speech and 
the rest), having recognised the pre-eminence to he in the 
Prarca, having honoured the Prarca as indeed identical 
(not only with the active power but also) with the per¬ 
ceptive power (prajna, in man, at the time of death, III, 
3; Br. Mr. Up. Ill, 2, 13) went out from this body with 
all these (i. e. with the above mentioned 5 phases of the 
Pivma, called prana, apana, etc., which are the Prana itself 
or the 5 bodies of the Pra?m-Bramha, Cha. Up. Ill, 13, 
6). Then, (in returning from tire Microcosm into the 
Macrocosm from which they had come) having entered 
the wind (vayu), being identified with the sky (akasa), 
they went to the sun (svar)*. So too he (the individual 

* The sun is born out of the fire, the fire out of the wind 
(vayu); the sun is absorbed by the fire, the fire by the wind 
(Ait. Br. VIII, 28). In this case, therefore, the last fate of the 
senses, of the vital airs, and of their base, the individual Prarca> 
i. e. of man, is to become wind. We add that after the said 
deities or the Pra?aa having entered the sun , etc., there is no 
return i. e. transmigration for them (Br. Av. Up. VI, 2, 15). But 
if they enter the moon (candra), they must transmigrate; there 
they become the essence of food or Soma juice, enter the sky 
(akasa), then the wind (vayu), then rain (vnshfi), then the earth. 




34 — 


Prarca), who knows thus, haying recognized the pre-emin¬ 
ence to be in the Pra?ia, having honoured the Praraa as 
indeed identical (also) with the perceptive power (in 
himself), goes out from this body with all these (his own 
5 phases). Having entered the wind, being identified 
with the sky, he goes to the sun (cf. Ch a. Up. V, 10 ff; 
Pr. Up. V, 5), he goes to that (Bramha) wherein these 
deities are (born). (Thus) with the immortality of the 
deities (which are dissolved into the universal juice of 
growth), does he become immortal who knows thus.” 
(Kaush. Br. Up. II, 14; Br. Ay. Up. VI, 1; I, 5, 21; 
Cha. Up. V, 1, 1 ff-). The Chandogya and Bnhad 
^dranyaka Upanishads treating of the same subject, call the 
Pra?ia the eldest (jeshifha) and the best (sreshtfha). (Br. 
Ay. Up. VI, 1, 1; Ch a. Up. V, 1, 15). The Chandogya 
Upanishad remarks: “Verily, the Pra?za is father, the 
Prana is mother, the Prana is brother, the Prana is sister, 
the Prana is tutor (acarya), the Prana is the Brahman 
(i. e. the caste of the Brahmans).” (VII, 15, 1). 


Having entered the earth, they become food, then semen, then 
foetus’, then men, or worms, locusts, gnats, etc. (Br. Ar. Up. 
VI, 2, 16; Clia. Up. V, 10, 4 ff.) This vedic doctrine of trans¬ 
migration is an additional proof that, according to the pantheis¬ 
tical Veda, personality is not only like India-rubber, but a mere 
phantom ; for the Veda’s doctrine is that the awkward tendency 
of resuming forms, names and actions, which is attached to the 
Atoms of the Bramha (i. e. to the atoms of growth) of certain 
deceased men, is, when working, not at all concerned with the 
former personality of those atoms, and that the tendency to 
become the same sort of being may be extinguished, as the speci¬ 
fic tendency of kernels and beans is extinguished when they are 
destroyed. 



35 


About the sustenance of the Prana the Veda teaches 
the following: “Verily, it (the Prana) said (to speech and 
the other deities): What should become my food (anna)?— 
Then they answered: Whatsoever is food for dogs and 
vultures!—Verily, all this, therefore, is the Anna (the 
food) of the Ana (the breath); hence Ana is a self-evident 
name (of the Prana). Verily for him who thus knows, 
there is nothing which is not (appropriate) food!” (Cha. 
Up. V, 2, 1). “(They, speech and the other deities, said 
to the Prana): All this whatsoever, horses, worms, small 
insects, locusts, and so on, is thy food; the waters are 
thy dwelling place (or garment, vasa). He who thus 
knows this food of that which is food (i. e. of the Prana), 
does not eat (any food) which is not-food, does not take 
(any food) which is not-food (i. e. every thing is food for 
him). Those acquainted with the Veda, therefore, knowing 
that (doctrine), sip water when commencing to eat and sip 
water after they have eaten, thinking that (thereby) they 
clothe the naked (Prana or food).” (Br. Ar. Up. VI, 1,14). 
It proceeds to teach: “Verily, the mind (manas), 0 pupil, 
is made of food (anna), the Prana of water (apas), and 
speech (vac) of heat (tejas).” (Cha. Up. VI, 5, 4; 7, 6; 
Meit. Up. VI, 11—12; 13)—“Verily, the Prana is food 
(Meit. Up. VI, 13), the body (san'ra) is the eater of food 
(and, therefore, food); on the Prana (which is food) the 
body is founded, on the body (which also is food) the 
Prana is founded; this food (viz. the Prana and the body), 
therefore, is founded on food.” (Teit. Up. Ill, 7)—“Verily, 
the water is food! Verily, the earth is food!” (Teit. Up. 
Ill, 8; 9)—“Food is the Bramha; verily, even from food 
these creatures (upon earth) are born, by means of food 


36 


the born ones live, unto food they go when dying, and 
enter into it.” (Teit. Up. II, 1; 2; III, 3; Ch a. Up. I, 
1, 2; Murctf. Up. II, 1, 5; Meit. Up. VI, 14)—“Whoever 
thus knows, .... sings this Sarna (song): Oho, Oho, 
Oho, I am food, I am food, I am food! I am a food-eater, 
I am a food-eater, I am a food-eater!” (Teit. Up. Ill, 10, 
6, i. e. the end of the Upanishad; this song, therefore, is 
the very essence of the Upanishad's doctrine)—“Let (the 
knower of the Bramha) not revile food;—let him by all 
means acquire abundance of food;—-it (viz. its eating and 
and its digesting) is the holy rite (vrata)!” (Teit. Up. Ill, 
7; 10)—“0 my pupil, as a single burning coal of the size 
of a fire-fly, the (last) remnant of a large fire, when fed 
with (dry) grass, begins to blaze and becomes the means 
of consuming much, even so, 0 my pupil, one (single) 
part, the (last) remnant of thy sixteen* parts (kala), when 
fed with food (anna), begins to blaze, and by means of it 
thou becomest able to understand the Vedas ; for, 0 pupil, 
the mind is made of food, the Pivma of water, and speech 
of heat!” (Cha. Up. VI, 7, 6). Food is also called, by the 
Veda, the yltman (Meit. Up. VI, 12). 

I trust you have now got a right impression of what 
the one deity is which the Veda sets forth and which it 
makes the common centre of all its thousands of deities. 
It is considered to be a fine (Cha. Up. Ill, 14, 3; Kaiha 

*They are: Prana, srad-dlia (the putting of the ear, obedience, 
faith), kha (the ether), vayu (Ike wind), jyotis (the light), apas 
(the water), prithivi (the earth), indriya (the whole of the senses), 
manas (the mind), anna (food), virya (vigour), tapas (the heat of 
austerity), the Mantras (the part of the Veda which is composed in 
verse), karma (the actions), the lokas (the spheres of action of the 
senses), noma (various names). (Pr. Up. VI, 2 ff.) 













— 37 


Up. I, 2, 20) but material substance from out of which the 
Universe has grown and is still growing, and which, there¬ 
fore, is the Universe; it is considered to be a universal sub¬ 
stance which, though impersonal in itself, becomes more 
or less personal in the Microcosms, i. e., according to the 
Veda, in man and the other beasts. Now the Christians 
too (we may add, even clever boys and girls all over the 
world) know quite well that there is a substance in nature 
by which, in a wonderful and incomprehensible manner, 
animal and vegetable things grow, but the Christians know 
also that it is quite different from God, that once it came 
into existence by God’s mere will and command, and that 
the world and all its hidden and unhidden powers pass away 
and become nothing as soon as He will and commands. 
The Veda says that the universal substance of growth, the 
Bramha, was consubstantial and identical with this Uni¬ 
verse (S. P. Br. XI, 2, 3, 1; Br. Hr. Up. I, 4, 11), and 
is consubstantial and identical with it; the Bible, on the 
contrary, knows and teaches that, before the creation, this 
glorious Universe and the power of growth in it did not 
exist, that God, always personal and always the same, at 
that time existed even as He is now, and that, from eter¬ 
nity, He was quite different from his wonderful creations, 
just as He is now quite different from this Universe, 
though He made man in His image, after His likeness. 
To use a simile: God is like the most clever watch-maker, 
the Universe like a watch made by him. But again God, 
of course, is not the source of vice in this Universe; He, 
from eternity, is the God of truth * and without iniquity , 

* Observe, in the course of the lecture, the misuse which the 
Veda makes of the-word “Satyam.” P. 41. 


4 



38 


just and right, and, therefore, the everlasting One; He 
made the Universe pure and perfect. He hates sin, and 
His wrath, therefore, must abide on the sinners, but He 
will not the death of him who misused his precious, godly 
freedom by selfishness, i. e. of man who sinned from dis¬ 
obedience; He heartily desires that the sinner may repent, 
be converted, and live by honouring God and His just deal¬ 
ings by believing in Christ who has become his righteous¬ 
ness, who has fulfilled all righteousness, and who has re- 
deemed him by His precious blood, also from the curse 
which man has brought upon himself by his dishonouring 
God by vain and futile systems of so called philosophy 
and by idol-worship. 

That man (or his abstraction, the part of the univer¬ 
sal matter of growth which has grown into his from, i. e. 
the individual Prana or the individual Atman) and the 
universal Bramha are absolutely one and the same, is, of 
course, the chief topic of the vedic pantheism. (We refer 
our readers only to Chandogya Upanishad VI, 8 ff., and 
to Bn'had aranyaka Upanishad III, 4 ff.) If the Veda had 
known the least of the dignity of man, it would never have 
taught such a thing, it would never have degraded man 
so far as to declare him to be one with the Bramha, i. e. 
with Nature. Mark well, my friends, the Veda does not 
only not know the Holy God, but altogether denies God’s 
existence; for what it calls God, is indeed not God but 
Nature. According to the Veda, therefore, also man, like 
a beast, is a quite natural being without any godly attri¬ 
butes, and also he, like any other beast (the Veda calls 
man a the chief of the beasts”), has none but natural duties 
to perform; according to the Veda man is Nature’s tern- 




— 39 — 


porary, very imperfect selfconsciousness. Thus the Veda 
does not know God , and degrades man. The Bible, on 
the contrary, knows and teaches that man was made in 
God’s image after God’s likeness, and, therefore, properly 
elevates him above all other creatures: yet it does not 
contain the horrible doctrine of the sameness of the holy 
and glorious God and of sinful and miserable man*; for it 
knows God. According to the Bible all nations are as 
nothing before God, and have to kneel before Him; and, 
mark well, before Him , not before any natural objects. 
The Vedanta, according to its Pantheism, must teach and 
does teach to bow down to natural objects and powers 
which it calls deities. The proof of this was given before; 
here we add to it that the Chandogya Upanishad, for inst¬ 
ance, teaches to adore the sun (aditya; Cha. Up. Ill, 19, 
1 ff.; Kaush. Up. II, 7). In another place it orders its 
followers to adore the names of the Vedas and of other 
treatises, further speech (vac), mind (manas), will (san- 
kalpa), thinking (citta), reflection (dhyana), perception 
(vijnana), power (bala), food (anna), water (apas), light 
(tejas), sky (akasa), memory (smara), wish ( asa ), and 
the all-embracing vitality (prawa). (Cha. Up. VII, 1 ff.). 
Besides the Vedanta, throwing away God and all differ¬ 
ence of personality, indeed knowing only one temporary 
personality, viz. man, teaches self-worship. Thus the 
Bnhad aranyaka Upanishad says twice the following: 
“Where there is something like duality (dveita), there 
one may see the other, one may smell the other, one may 


* Now and then this doctrine is wrongly attributed to the 
Pantheists, as these, in reality, do not acknowledge God. 

4 * 



— 40 — 


hear the other, one may honour the other, one may mind 
the other, one may know the other; hut where the whole 
of this is one Atman, there whom and by what can one 
smell ? whom and by what can one see? whom and by what 
can one hear? whom and by what can one honour? whom 
and by what can one mind? whom and by what can one 
know?” (II, 4,14; IV, 5, 15; II, 4, 5 ff.; Ill, 7, 23; Cha. Up- 
VII, 24, 1). “When he (the individual hitman) as the god, 
as the king, is conscious: Even I am All this (this Universe)! 
then he has attained his highest place (parama loka).” (Br. 
Ar. Up. IV, 3, 20). “That Atman (the Para Atman or the 
Macrocosm) which is this Atman (the Microcosm) is in the 
heart; regarding it (the heart) there exists even this (rather 
fanciful) etymology: This (the Atman, is) in the heart 
(hndy ayam), therefore it is (called) the heart (hndayam). 
(For another play with this word vide Br. Ar. Up. V, 3) 
Verily, he who thus knows, goes daily into heaven (or in¬ 
to the world wherein the sun is going, svar-ga-loka, which 
is his heart). Now this favourite one (samprasada, the 
individual Atman as the sun of the Microcosm.) having ri¬ 
sen (as it were) from this body* (sarzra, that is to say 
having begun to cast forth its rays, viz. its peculiar form 
and actions), having obtained (for this purpose the help 
of) the other (solar) light (paran jyotis, the sun of the 
Macrocosm), appears in its peculiar (individual) form. 
This is (the description of) the Atman. Verily, he (the 
teacher) said also: This (Atman, the Microcosm,) is im¬ 
mortal and fearless (also of the consequences of the mani- 


*The rising might be understood also according to Aitareya 
Up. II, 4, 1 ff.; Teit. Up. II, 2, 1; but see Meit. Up. II, 6. P. 43. 






— 41 — 


fold sins it commits; for) it is the Bramha. Verily, the 
name of that (Bramha, either the Macrocosm or the Para 
Bramha) which is this Bramha (the Microcosm) is Satyam. 
Verily, this (word Satyam) is (composed of) the three 
syllables Sa-TV-Yam; thereof Sat implies immortality and 
Ta mortality, and by Yam the connexion between both 
of these is formed ; (in the Bramha, therefore, immortality 
is joined to mortality;) as this syllable (yam) forms the 
connexion between both of these, it is Yam (a verbal root 
which means: to tie, to pair). (For another play with the 
same word vide Kaush. Up. I, 6; Br. Mr. Up. V, 5). Verily, 
he who thus knows, goes daily into heaven (svarga loka, 
which is his heart).” (Cha. Up. VIII, 3, 3 ff.). 

It is self-evident that this sinful, extremely arrogant 
vedic Pantheism has been the greatest obstacle to the pro¬ 
gress of the knowledge of the One eternally Personal 
God, the eternally Personal Ruler of man and of the 
heavens and the earth, and, in very many souls, has des¬ 
troyed His fear and the longing for the Saviour of the 
world, Jesus Christ. 

To touch a little more upon the immoral tendency and 
immorality of the vedic books, we remark that, for instance, 
the Chcmdogya Upanishad promises him who knows the 
Bramha or the Mtman the fulfilment of all his desires re¬ 
garding perfumes and garlands, regarding food and drink, 
regarding song and music, and regarding women (VIII, 2, 

6 ff; Kaush. Up. I, 4). At another place it teaches the 
doctrine, called the doctrine of the jive Jires, viz. that the 
sky (akasa) proceeds from the Atman, that the Soma-juice, 
the essence of all the moisture (Br. Mr, I, 3, 6), proceeds 
from the sky-fire^ thereupon rain from the jire of the 


42 — 


cloudy region , thereupon food from the earth-fire, there¬ 
upon by means of the food semen from the man-fire, 
thereupon the foetus from the woman-fire (Cha. Up. V, 
4 ff. Br. At. Up. VI, 2, 9 ff.; Mu nd. Up. II, 1, 5; Pr. Up. 
I, 14; Teit. Up. II, 1),—to be short that everything (also 
all the actions) proceeds from the same natural powers and 
causes, from the evolutions of one and the same Bramha. 
Thereupon it proceeds to say: “The robber of gold, the 
drinker of spirituous liquors (sum), the defiler of his 
guru’s bed, and the murderer of a Brahman (when acting 
without the proper knowledge of their acts) are debased 
and filthy, and as the fifth he who associates with these 
four; but he who thus knoweth the five fires, never be¬ 
comes filthy by sin, although he associates with them; 
as water does not stick unto the leaf of the lotus, even 
thus the sinful deed (he has committed) does not stick unto 
him who knows (the five fires). He who thus knows, he who 
thus knows, becomes clean, purified and a world of virtue!” 
(i. e. his sin is no longer sin, as he knows that it also 
proceeds from the nature of his Pra^a, vide also above 
p. 31, from innate qualities; thus he does only virtuous 
acts in following all, the good and bad, impulses of Nature, 
his god). (Cha. Up. V, 10, 9 ff.; IV, 14, 3; Mu nd. Up. 
Ill, 1, 3; Br. Ay.. Up. IV, 3, 22; Kaush. Up. Ill, 1).— 
We extract another characteristic piece from the Sama- 
veda; it runs as follows: “0 Indra”, said Prajapati, his 
teacher, “this body (san'ra) is mortal, it is seized by death. 
It is the abode of this immortal and (in its original state 
when subject to vis inertiae) bodiless Mtman (which body 
has grown upon it as the hairs of the body grow from a 
living person, etc.; vide above). Verily, when embodied 


43 


(and in possession of the active and perceptive powers, kri- 
yasakti, jnanasakti), it is seized by desirable objects (which 
proceed from virtue) and by undesirable objects (which 
proceed from vice); verily, when embodied, there is no 
release for it from the desirable and the undesirable ob¬ 
jects. But, when it is unembodied (i. e. when it has been 
freed from the bonds of transmigration), it does not come 
in contact with the desirable and the undesirable objects. 
(How could the abstract Bramha, the impersonal juice of 
growth, into which the individual Atman is dissolved at 
the time of absolute dissolution, come in contact with 
them?) Unembodied is the wind (vayu); the clouds (abhra) 
and the lightning, these (too) are unembodied: thereupon, 
having risen from that sky (akasa,, in which they had been 
hidden), having obtained (for this purpose the help of) 
the great (solar) heat (paran jyotis), they appear in their 
own (peculiar) forms (or bodies); — even thus this favour¬ 
ite one (the individual Atman, the sun of the Microcosm), 
having risen (as it were) from this body (i. e. having 
begun to shine forth by the respective actions of the 
bodily organs, the 10 Prcmas,), having obtained (for this 
purpose the help of) the great (or other solar) light 
(paran jyotis), appears in its peculiar (individual) form. 
It (the thus embodied individual Purusha) is (the same 
as) the highest Purusha (i. e. it is the same as the 
macrocosmical Bramha, the highest place of which is the 
sun, Cha. Up. Ill, 13, 7; Teit. Up. II, 6). (As the sun 
is going about on high, thus) it, here on earth, [quite 
naturally ) goes about eating, playing, enjoying women, 
carriages and relatives, without remembering this body 
(sarz'ra) which has grown upon itself (i- e. it does not re- 


— 44 


member that the possession of this body is but a secondary 
state of existence). Even as (brute) cattle are joined, to 
a carriage, so the Prana (or the hitman) is joined to this 
body” (i. e. in both cases the real state, namely bondage, 
is not perceived by the concerned ones). (Cha. Up. VIIT, 
12, Iff; Br. Ar. Up. IV, 3, 7 ff.). For real obscenities 
in the Veda we may refer our readers, for instance, to 
Br. At. Up. I, 4, 3 ff.; VI, 4, 1 ff.; Cha. Up. II, 13, Iff.; 
V, 8, 1; Kaush. Up. 1,7; Mu nd. Up. II, 1, 5 ff.; Pr. Up. 
I, 13 ff.; Ait. Br. I, 22; II, 35; III, 33; 34; 35; 48; 
V, 22; VI, 3; 36. Etc. etc. 

“By th e purity of his food (ahara suddhi),” the Veda 
goes on to declare, “the knower (or the seer of the Uni¬ 
versality of the Atman, the pasya) becomes purified in his 
nature (sattva); by the purity of his nature, verily, he 
gets the (proper) memory (smnti, viz. that he grew up 
from the universal juice of growth, that the possession 
of this body is but a secondary state of existence, and 
that his highest state will be to be dissolved into his birth¬ 
place); and by the attainment of memory all the ropes 
(granthi, by which the body had bound him so that he 
used to enjoy himself in being personal and an individual) 
are untied”. (Cha. Up. VIE, 26, 2 ; Mi xnd. Up. II, 1, 10). 
“Having shaken off”, exclaims the knower of the vedic 
Pantheism, “the sin (papa, which I have committed) as 
a horse shakes off (the dust from off its) hairs (as if that 
were a trifle!), and having shaken off the body (san'ra) as 
the moon escapes from out of the mouth of Rahu, I, the 
perfect Atman, enter, yes enter the world of the Bramha! 
I shall notenter (again) the white and toothless, the tooth¬ 
less, white and slippery object (the womb)! ” (Cha. Up. VIII, 


— 45 - 


13; 14). In this manner, in his life-time already, the 
individual Veda-student thinks himself to he dissolved, 
as it were, into the universal sea of growth-matter, the 
Bramha, “as a piece of salt thrown into water” (Br. 
Ar. Up. IV, 5, 13). Thereupon “ after death (in the state 
of having actually been dissolved) no consciousness (sajna, 
of being a personal, individual being) remains! Thus, 
my dear wife, I say!, said Yajnavalkya”. (Br. Ar. Up. 
II, 4, 12). “When this man (purusha) is dying , 0 my 
pupil, speech (vac) enters into the mind (manas), the mind 
into the Prcma, the Pra/ia into the heat (tejas), the heat 
into the other (i. e. the universal) deity (devata para, i. e. 
Para hitman); this (deity) is infinite minuteness (or mole- 
culism, araman)”. (Cha. Up. VI, 9, 6). Thus the great 
end of the Vedic Pantheism is the annihilation of person¬ 
ality and individuality by being dissolved into a sea of 
atoms of growth- Indeed, a poorly existence! 

But we leave off to specify this distasteful and mi¬ 
serable doctrine which pretends to be the highest wisdom, 
but which in reality is the most worthless trash that has 
ever been born in man’s brain. Well says the Bible also 
regarding the teachers of that doctrine: “Professing them¬ 
selves to be wise, they became fools”. As History has 
sufficiently shown, Pantheism ruins man, for it destroys 
his fear of God and kills his conscience and his moral 
strength , without which there is no way to peace and hap¬ 
piness. 0, beware of disowning God and of degrading 
yourselves, my dear friends, by remaining or becoming 
Pantheists. Do not become beasts, as the Veda declares 
you to be! (Meit. Up. VI, 13; Ait. Br. II, 3; S. P. Br. 
I, 2, 3, 6 ff.; VI, 2, 1, 18; R. V. S. Ill, 62, 14; A. V. 


S. XI, 2, 9; Cha. Up. II, 6, 1). Beasts and plants, as a 
matter of course, arise from that which the Veda calls 
the Bramha, i. e. from the substance of growth in nature, 
and in dying are dissolved into it. Man’s end is infinitely 
higher; he is made in God's image, and destined for an 
eternal, personal and glorious life before God's throne in 
heaven. 

Let us now proceed with our general sketch of the 
vedic Pantheism. We draw your attention to the word 
“Praj&pati" , which it very often uses. This word is to 
he translated “master of (begetting) offspring”. Accord¬ 
ing to the Veda it means those forms of the Bramha, the 
universal substance of growth, in which it especially be¬ 
comes manifest as making life to grow and to appear. 
Thus the Veda declares the year and the 12 months, the 
5 seasons, the 360 days, the 720 days and nights of the 
year to be Prajapati, as in the course of them men and 
other beasts, plants, etc. are born (Ait. Br. I, 1; I, 13; 
I, 16; II, 17; II, 39; IV, 22; IV, 25; Pr. Up. I, 9; 12; 
13; Br. Ar. Up. I, 2, 4; I, 5, 15; S. P. Br. XI, 1, 6, 
1 ff.; VI, 1, 3, 7 ff.): it further says that all deities to¬ 
gether i. e. all the powers and phenomena of nature are 
Prajapati (Br. Ar. Up. I, 2, 7); that the Atman (Pr. Up. 

I, 4; III, 3; VI, 2; Br. Ar. I, 4, 1), the Prana (Pr. Up. 

II, 7; Sankara on Cha. Up. I, 2,1) and food* (Pr. Up. I, 14) 

— 

*As the Veda says that “man is all food (anna) as having 
come into existence from food” (Teit. Up. II, 1), we cannot sup¬ 
press one of our inferences, viz. that manure of which the re¬ 
nowned chemist Baron Liebig thinks so highly, ought to be 
prominently looked upon as the Bramha, the Prajapati. How 
ugly, but how true! 






47 — 


are Prajapati; that the wind (vayu) and the fire (agni) 
are Prajapati (£. P. Br. VI, 8, 1, 14 and R. V. S. I, 96, 
3; Ait. Br. IV, 26); that forms and names are Prajapati 
(Teit. Br. II, 2, 7, 1); that the sacrifice (Ait. Br. IV, 26; 
S. P. Br. I, 7, 4, 1 ff.; Br. Ay. Up. Ill, 9, 6) and the 
verses of the Veda (tho mantras, Ait. Br. V, 25) are 
Prajapati, as by means of them men and cattle are thought 
to be produced (Ait. Br. II, 18); therefore the sacrificer 
himself also is called Prajapati (ibid.), and man and the 
other beasts, as the Veda says, are reckoned to be Pra- 
japati (Br. Ay. Up. Ill, 9, 6). Thus, you see, accord¬ 
ing to the Veda Prajapati means nothing but certain 
evolutions and manifestations of and certain actions con¬ 
cerning the substance of growth called the Bramha, and 
exists either as personal in man or as impersonal in the 
Macrocosm. Prajapati as man, of course, can speak; but 
the vedic Pantheism lets that universal monster and all 
the deities or objects of nature which are its evolutions 
or it itself, speak in all their different phases. This 
shows 1, that, as we have stated above, the Pantheism of 
the Vedanta is extensively based upon Polytheism , as 
only in Polytheism such so called deities can be thought 
to be persons and to be able to speak; and 2, that by such 
composers of the Veda as were aware of this fact the 
manner adopted in fables , whereby also trees and other 
inanimate objects are introduced as speaking, was freely 
made use of in composing the Vedas. 

We must shortly refer to another characteristic of the 
pantheistic Veda viz. to its lauding the Bramha and its 
manifestations in very high terms, calling it, as we have 
heard, the king, the lord, the guardian of the world and 


— 48 


of all beings, etc., etc. How many unsuspecting souls, 
ignorant of the true character of Pantheism, have been 
deceived by this trick! All those laudatory words are, of 
course, nothing but the praise of the juice of growth in 
nature and of its forms, nothing higher than which Pan¬ 
theists know. Food is their king, as they live by it; 
wind, breath and fire are their lords, as, verily, they are 
in need of their help and support; etc., etc;—to be short, 
the natural powers and objects are their sovereigns; for 
do they not think solely to depend upon them? This God- 
denying Pantheism has quite pervaded the masses of the 
Hindus; wherever you go, you may hear the words: The 
belly is my God and king; for how could I live without 
it?—I hope, my friends, that you at once see, that all such 
pantheistic talk is direct blasphemy of the Holy One in 
heaven, the eternally personal God and Father, who alone 
is to be praised, who alone is the donor of all good 
gifts. 

Now follows a short summary of the origin of the 
world as described in the pantheistic parts of the Veda. 
You know already that, according to them, the world is 
consul stantial with the Bramha, the so called one god¬ 
head; the Universe is the Bramha’s “body”, “the Uni¬ 
verse is the Bramha” (cf. also R. V. S. X, 90, 2). The 
expounder of the Vedanta, Vyasa or Badarayarca, express¬ 
es this doctrine in saying: “the Bramha is also the element¬ 
ary matter ” (of the universe, prakrtti; Vd. Sm. 1, 4, 23). 
As the Vedanta calls the Bramha eternal, it follows that 
it considers the world also to be eternal. Its doctrine 
is, that the world is eternal, but that it was not always 
in its present, manifold shape; that originally it was one 




49 — 


mass (Br. .4r. Up. I, 4, 11; 17; Ch a. Up. VI, 2, 1 ff.). 
Vyasa shortly explains its present shape by saying: 
“because the Bramha (or its manifestation, the hitman) 
made itself by mutation' 1 (parinama; Vd. Sw. I, 4, 26; 
Teit. Up. II, 7). You at once see again that the Vedanta 
knows nothing about the world having been created by 
the absolute will and command of the eternally personal 
God; it does not know God, but knows only an eternal 
substance of growth. This which it calls the Bramha, 
any how suffered certain mutations, and thus became the 
world in its present form. The Bramha, “according to 
the Veda”, was its own “womb” (yoni) in becoming the 
world in its present state, says Vyasa (Vd. Sz«. I, 4, 27; 
Murcd Up. I, 1,6: M and. Up. 6). The word in the Veda 
for denoting the process of Bramha’s mutation is “srfj”, 
which means: to let loose, to let evolve; the Bramha, it¬ 
self being the womb, is thought to have let itself loose, 
to have let itself evolve in many different forms (Teit. Up. 
II, 6) from out of itself, and thus to have become the 
world as it now exists. Ind-eed there is no word in the 
Sanscrit language to express what the Bible means to say 
by creation, and very unhappily the word “snshri” has 
been adopted for it. “Smhd”, according to the Veda, 
means nothing but that which has been evolved from out 
of the Bramha as the silk-moth evolved from the worm, 
and the worm from the egg, or “as the web evolves from 
the spider, herbs from the earth, hairs from the body, 
sparks from the fire” (Muwc?. I, 1, 7; II, 1, 1; Br. Ar. 
Up. II, 1, 20), as “man evolves from seed” (Teit. Up. 
II, 1); etc. 

The process by which the Vedanta thinks the world 

5 



— 50 — 


in its present shape to have been formed, is the following. 
The Bramha, this substance of growth, in its previous 
state the Veda calls “asad”, i. e. non-existing (R. V. S. 
X, 72, 2 ff.; S. P. Br. VI, 1, 1, 1 If.; Cha- Up. Ill, 19, 
1; Teit. Br. II, 2, 9, 1; Teit. Up. II, 7; Br. Av. Up. I, 
2, 1; I, 4, 11); in one song of the Regveda samhita, re¬ 
peated in the Teittirzya Bmhmawa of the black Yojurveda 
(R. V. S. X, 129, 1; Teit. Br. II, 8, 9, 3 ff.), it is said 
that there was a time when even the so called “asad 
Bramha” was not existing, — indeed a very curious, 
superbuddhistie idea! As stated already, the meaning of 
“asad” is: non-existing. Still, according to our present 
knowledge, the “asad Bramha” is, everywhere in the 
Veda, said to have existed from the beginning, except in 
the two mentioned places. But how can a non-existing 
substance be called existing? The answer can be only one, 
viz. that the previous state of inertness or passivity of 
the Bramha was thought to have been such an imperfect, 
poor, and miserable one, that it did not at all deserve the 
name of existence*. Originally f the Bramha’s state was 

* And notwithstanding the Vedantists want, at least in 
theory, to return to it; which show’s that sin and its fruits, misery 
and death, have so overwhelmed them, that they, seeing no 
Saviour , no Jesus Christ, wish rather not to exist than to exist. 
0, if they would only come unto the cross of Jesus Christ! 

f Here may he given the promised translation of Teittmya 
Brahmarca II, 2, 9, 1 ff. “Verily, before the beginning this Uni¬ 
verse was not (i. e. the Universe w r as still nameless and formless); 
there w T as no heaven, no earth, no sky. Verily That (the Bramha 
which was the world and thereupon became the world as it now 
is), being non-existing, (fell under the influence of lust, kama, and) 
made the mind : Let me be! It (the Bramha) became hot ; from 



— 51 


not even that of an embryo, of a seed of a tree or of an 
egg of a bird; only in course of time by certain accidental, 
unaccountable emotions of lust (kama) it first became 
Prajapati (vide above) or the Htman (a conglomeration of 
Prawas), i. e. the active , as it were desiring , productive, 
heated power of growth (S. P. Br. VI, 1, 1, 1 ff.; Pr. Up. 
I, 4; III, 3; VI, 2; Teit. Up. II, 6), and then such a thing 
as a shining egg (mda). (R. V. S. X, 82, 5; X, 121, 
1 ff.; X, 129, 4; S. P. Br. VI, 1, 1, 10; XI, 1, 6, 1; Cho. 
Up. Ill, 19, 1 ff.). Having obtained this state of being, 
the Bramha had made a step towards becoming u sad ”, 

1. e. (really) existing, or towards becoming this world 
a as formed by the triad name, form , and work”. (Br. 
Hr. Up. I, 6, 1; II, 3, 1; Cha. Up. VI, 3, 1 ff.; VIII, 14, 
1; Pr. Up. VI, 5 ; Mum. Up. Ill, 2, 8). In this state it 

that heating Smoke was born. It became hot again; from that 
heating Fire was born. It became hot again (1); from that heating 
Lustre was born. It became hot again; from that heating Flame 
was born. It became hot again; from that heating Light-rays 
were born. It became hot again ; from that heating Rising flames 
were born. It became hot again; (all) that (the smoke, etc.) was 
conglomerated like a cloud (and became the Bramha’s bladder or 
lower belly). It split the Bladder (2). It (the bladder’s water) 
became the Sea .—Therefore they do not drink (the water) of the 
sea, for they consider (it) as (the water of) the Uterus; therefore 
water goes off before the beast which is born”. 

“Then the ten-Hotn-(mantra) (i. e. the power of generating 
offspring which, at the sacrifices, is represented by the said Man¬ 
tras) emanated; even Prajapati was the tcn-Hotn-(mantra; cf. II. 

2, 1, 1). He who thus knowing the power of heat (or austerity), 
becomes hot (or performs austerity), verily, he becomes (a par¬ 
taker of those productive riches). That (water) which is this 
water was full of loaves. It the said (Prajapati) wept , (3) saying: 
For what was I born, if (I am possessed) of this Non-foundation ? 

5* 




52 


is called “the golden foetus-Prajapati” (hirawya garbha; 
R. V. S. X, 121, 1; S. P. Br. XI, 1, 6, 1 ff.) or “the 
far-shining Prajapati” (vimj; R. V. S. X, 90, 5; Sankara 
on Br. Hr. Up. I, 2, 2), or “the (general) Prana-Prajapati” 
(Hnandagiri on Pr. Up. IT, 7; R&matz'rtha on Meit. Up. 
VI, 33; Pr. Up. Ill, 3). When the Bramha in this its 
first embodied state was developed further, in the course 
of a year the egg burst into two and became the 1Macro¬ 
cosm, viz. the earth, the ether (or sky), the mountains, 
the cloudy region, the rivers, the ocean, the sun, etc. (Cha. 
Up. Ill, 19, 1 ff.). Thereupon herbs were born from the 
earth, food from the herbs, seed from the food, and man 
(and the other beasts) from the seed. But we give the 
words of the Veda; they are: “From that Htman (i. e. 
from the Bramha when having come under the influence 

What (of its tears) was produced within the water, became the 
Earth (prithm). What (of them) it sprinkled about, became the 
Ether (antariksha). What (of them) it sprinkled high upwards, 
became the Heaven (div). What it wept (i. e. its weeping), be¬ 
came the reason for calling both (heaven and earth) Rodas (rud= 
to weep) (4). In the house of him who thus knows, they do not 
weep. Now, this (was) the birth of these (just mentioned 3) 
worlds. He who thus knows the birth of these worlds, does not 
obtain trouble in these worlds.—It (Prajapati) found this found¬ 
ation (viz. the earth). Having found this foundation, it desired 
(or became full of lust, kama): Let me be born forth! It 
heated heat; it (being imagined to be like a beast, S. P. Br. VI, 
1, 1, 6) became pregnant; from the Mons veneris it let (the na¬ 
tural phenomena called) the Asuras emanate (5). From them it 
milked (or produced) food into an earthen vessel. The body 
(tamt) which it had (in letting them emanate), it destroyed; that 
(body) became the Darkness (or Night). It desired: Let me be 
born forth! It heated heat; it became pregnant; verily, from the 
Uterus it let the Creatures (prajo, i. e., according to the Veda, 










— 53 — 


of emotions of lust and activity) which is (the same as) 
this (individual) one, the ether (or sky, akasa) was born, 
from the ether the wind (vayu), from the wind the fire 
(agni), from the fire the earth (przthm), from the earth 
(seed and) herbs (oshadhi), from the herbs food (anna), 
from the food seed (retas), from the seed man (purusha, 
the ehief of the Microcosms); this man is made of the 
essence of food (anna-rasa) * # * those who worship 
food as the Bramha, obtain all food”. (Teit. Up- II, 1; 
Pr. Up. I, 14). The Bramha or the ^.tman, having thus 
become “oviparous, viviparous and sprouting objects”, 
i. e. the Microcosms , is called “Jzvodman” when manifest¬ 
ing itself in their respective growth (Cha. Up. VI, 3, 1 ff.); 
Jmdman, therfore, means animal and vegetable life-juice. 
The transformation of the Macrocosm into the Microcosm 


man and the other beasts) emanate; therefore are these (creatures) 
very many, for from the Uterus it let them emanate (6). From 
them it milked milk into a wooden vessel. The body which it 
had, it destroyed; it became the Moonlight. It desired: Let me be 
born forth! It heated heat; it became pregnant; verily, from the 
Shoulders it let the Seasons emanate. From them it milked ghee 
into a white vessel. The body which it had, it destroyed (7); it 
became the Interval between day and night (Dawn). It desired: 
Let me be born forth! It heated heat; it became pregnant; verily, 
from the Mouth it let (the natural phenomena called) Devas eman¬ 
ate. From them it milked Soma-juice into a green vessel. The body 
which it had, it destroyed; it became the Day (ahan) (8). These 
(food, milk, ghee and soma), indeed, are Prajapati’s milkings. 
Verily he who thus knows, milks (as milk from the cows, riches 
from)the creatures. “By day (diva), indeed, it (the state of being 
shining ones) became ours!” Thus (was said by the Devas). 
Therefrom (originated) the shining nature (devatva) of the 
Devas.—He who thus knows the shining nature of the Devas, 










— 54 


man is thus described in the Aitareya Upanishad of the 
Rigveda: “The fire, becoming speech, entered the mouth; 
the wind, becoming breath, entered the nostrils; the sun, 
becoming sight, entered the eyes; the (4) quarters, becom¬ 
ing hearing, entered the ears; the herbs and trees, becom¬ 
ing hairs, entered the skin; the moon, becoming the mind, 
entered the heart; death, becoming the flatus in the lower 
intestines, entered the navel; the waters, becoming seed, 
entered the organ of generation”, (i, 2, 4). The Chan- 
dogya Upanishad says: “Both the earth and the heaven 
exist within the heart; both the fire and the wind, both 
the sun and the moon, as also lightning and the stars, etc”. 
(VIII, 1, 3; III, 13, 7; Pr. Up. Ill, 8 ff.; Br. Ax. Up. II, 
2, 2; 3, 1 if.; Teit. Up. Ill, 10, 4; KaUia Up. II, 4, 10). 
At the time of death of an individual, of a Microcosm, at the 
time of its being re-dissolved into the Universe, speech 
is dissolved into the fire, breath into the wind, the 
Atman into the sky («kasa), and so on (Br. Ax. Up. Ill, 

verily, becomes full of lustre (deva-like). Now this (was) the birth 
of the Day and the Night. He who thus knows the birth of the 
Day and the Night, does not obtain trouble by day and night 
(9). Firstly from the Non-existent the Mind emanated; the Mind 
let Prajapati emanate; Prajapati let the Creatures emanate. Thus 
That which is This (the universe in its present state or the ex¬ 
isting Bramha), verily, (is) eminently (or wholly) founded in the 
Mind (as the first manifestation of activity in the inert Bramha). 
All this together (i. e. this whole Universe is) this Bramha (br 
growth, growing juice) called the most excellent. To him [who 
thus knows] the bright, the bright, the excellent, the excellent 
[deity] brightens! He is born forth [becomes great] by offspring 
and cattle! He who thus knows, obtains the measure [or sub¬ 
stance, matra] of the Parameshfliin [i. e. of the universal Praja¬ 
pati]! [10]”. 















— 55 — 


2, 13; Ait. Br. II, 6). In the Meitri Upanishad we read 
the following about the Macrocosm becoming the Micro¬ 
cosm man : “It (viz. the Vayu or the wind-Prajapati, as the 
Pr ana) divided itself live-fold (in the born bodies, praja), 
and is (now) called the air of respiration (prcrwa), the air 
diffused all over the body (vyana), the flatus in the 
lower intestines (apana), the air essential to digestion 
(sarnana), and the air of belching (udcma)”. (II, 6). 

Herewith our short review of the Vedas has come to 
its conclusion. You have learned that they are polytheis¬ 
tic, pantheistic, and full of gross materialism. However 
so fine and delicate, however so wonderful and incom¬ 
prehensible their assumed substance of growth may be 
represented to be, it is but a substance of growth; it is 
not God, but a hyperbole of Nature. God is always the 
same personal, glorious, supernatural One, from eternity 
to eternity. He made the world so wonderful that we 
cannot conceive even how a blade of grass grows; how 
should we be able to comprehend Him, especially as we 
are miserable sinners! If God could be comprehended by 
man and his philosophisms, He would be inferior to man 
who does not know himself, yea even to a blade of grass! 
To believe in the Holy God of the Bible, His word, to 
confess our sins we have committed against Him, humbly 
to bow down to His will, to know His goodness and mercy, 
to praise Him, and to walk in His ways is our duty and 
the only true philosophy. Oh, if we could perform that 
duty, how happy we should be! But if we have not per¬ 
formed it, if we have not loved the LORD, our God, with 
all our heart, and with all our soul, and with all our 
might, but, on the contrary, have incessantly grieved 







— 56 


Him by our sins,—what then? Then we hear the Bible 
sav: Believe on the Lord Jesus Christ , and thou shalt 
he saved and thy house /” Yes, my dear friends, Christ 
is our righteousness, our peace and our life; not any 
hollow and shallow human philosophy. Let us all be¬ 
come righteous and the true children of God in His name, 
and by Him be freed from all the fetters of sin, and also 
from the fetters of old and new systems of lies. May God 
help you to become followers of Jesus Christ, and us to 
stand fast in the Lord for ever and ever! 

.» * J »Tx, ^ v -o! 

It was forgotten to state on page 26 that the there men¬ 
tioned Parama hitman is identical with the Para Atman. 
By the present Yedantists “Parama Atman” is more gene¬ 
rally used than “Para Atman.” “Parama” is the superla¬ 
tive of “Para,” and means “preceding the other ones,” “the 
first.” Paramatman, therefore, means the Atman in its 
first, original state; but see p. 26, the note on p. 28, p. 
32, etc. 

Ath. [A.]=Atharva; Ait.=Aitareya; Br. Bmhma?ra; Br. 
Ar. — Brinad ar any aka; Cha. = Chandogya ; Kaush.— 
Kaushitaki ; Wand.— Mcmtfoikya; Meit.= Meitri; MuncZ. 
[Mun.]=Munc£afea; Pr .[Pras.]—Prasna; R.=Ric; S.=Sam- 
hita; S. P. = / S'atha Patha; Talav.=Talavakara; Teit.= 
Teittinya; Up.=TJpanishad; V.=Yeda; Vaj.=Vajasaneyi; 
Yd. Sw.=Yedanta Sutra. 


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